OF THE COVENANT OF GRACE
The foundation of all saving mercy to lost sinners is the covenant of grace
I. The parties in the covenant of grace.
Psal. 89:3.—I have made a covenant with my chosen.
1 Cor. 15:45.—The last Adam was made a quickening spirit.
GOD made man upright, and entered into a covenant with him, forbidding him to eat of a certain tree in the garden of Eden, on pain of death, natural, spiritual, and eternal, and promising him, in case of continued obedience, life in its utmost extent. But, alas! man being in honour did not continue a night, but foully revolted from the obedience and allegiance he owed to his mighty Creator and bountiful Sovereign. Thus his misery was originally owing to the breaking of the covenant of works; and in that dismal state be and all his descendants had remained for ever, if God, in the wonderful depths of his amazing love and grace, had not from all eternity devised a method of recovery, by entering into a covenant with his own Son as second Adam, head and representative of those destinated by sovereign pleasure to be heirs of salvation. Thus fallen man's recovery, from the first to the last step thereof, is entirely owing to the fulfilling of that covenant entered into betwixt the Father and the Son from eternal ages, and in it the whole mystery of our salvation lies. And this covenant I shall endeavour, through divine assistance, briefly to open up unto you, from the texts now read.
In the verse preceding the first text, there is mention made of a building of mercy, which presupposes miserable ruins, and denotes that this building is intended for the benefit of an elect world ruined by Adam's fall. Free grace and love set on foot this building for them, every stone in which, from the lowest to the highest, is mercy to them : from top to bottom, from the foundation-stone to the top-stone, all is free and rich mercy to them. And the ground of this glorious building is God's covenant with his chosen, I have made a covenant with my chosen. In which and the second text four things are to be considered.
1. The foundation on which the building of mercy stands : a covenant, a divine covenant, a sure covenant. The first building for man's happiness, was a building of goodness, bounty, and liberality; but not of mercy, for man was not in misery when it was reared up: it was founded on a covenant too, the covenant of works made with the first Adam. This building soon fell in ruins ; for being made with man, liable to change, his foot slipt, the covenant was broken, and the building tumbled down in an instant ; there was no more safe dwelling there for Adam or his race, though most of them are still seeking shelter about the ruins of this first building, and will not come to the building of mercy. But this covenant is another, and of a different nature ; the covenant of eternal life and salvation for poor sinners, the spiritual seed of the head of the covenant, to be given them in the way of free grace and mercy, and in which they are freed from the curse of the law and the wrath of God. The revelation and offer of this covenant unto the sons of men is called the gospel, announcing the glad tidings of life and salvation to ruined sinners.
2. The parties contractors in this covenant, I and my chosen, the last Adam. Both heaven and earth were concerned in this covenant ; for it was a covenant of peace between them, at variance through sin. And accordingly the interests of both are consulted by the parties contractors.
(1.) On heaven's side is God himself, the party proposer, I have made a covenant with my chosen. Though he was the party offended, yet the motion for a covenant comes from him. The Father of Mercies beholding a lost world, his bowels of mercy yearn towards the objects that his sovereign pleasure pitches upon ; and that mercy seeks a vent for itself, that it may be shown to the miserable. But justice stands in the way of its egress, unless a method be found to satisfy its claim, in order to pave a passage for the free efflux of mercy. Then saith the Father 'The first covenant will not answer the purpose ; another expedient must be fallen upon. The lost creatures cannot contract for themselves; and if another undertake not for them, they must perish ; they cannot chuse an undertaker for themselves. I will chuse one for them, and I will make the covenant with my chosen."
2. On man's side is God's chosen, or chosen One, for the word of God is singular; the son the last Adam. Who else as fit to be undertaker on man's side ; who else could have been the Father's choice for this vast undertaking ? No angel nor man was capable for it but the mighty One, ver. 19. whom the Father points out to us as his chosen, Isa. 42:1.
3. The making of this covenant between the parties, I have made a covenant with my chosen One. The Father and the Son made this covenant betwixt them ; the bargain was completed by mutual agreement. The terms were on both hands fixed, and the compact closed between them, before the objects of mercy existed; even as the covenant of works betwixt God and the first Adam was made, before we breathed in God's air. And therefore, by the by, ye would take notice, that in reference to covenanting with God, ye pretend not to make a covenant of your own, setting down such and such terms for life and salvation, which you will do. All that remains for us in that matter is to take hold of God's covenant, Isa. 56:6. to believe the promise, approve cordially of the covenant, and consent to it for our part as agreed betwixt the Father and the second Adam; so shall ye evidence that ye are of those in whose name Christ stood consenting to the covenant. This is our making of a covenant mentioned, Psal. 50:5.—"that have made a covenant with me by or upon a sacrifice," viz. by laying their hands, by faith, on the head of the sacrifice, thereupon cut down in their stead ; and so transferring the guilt ceremonially on the sacrifice ; but really and spiritually approving of the device of salvation by a crucified Saviour, and falling in with it as the method of salvation for them.
The original calls it "cutting of a covenant," or "striking a covenant;" being a covenant by sacrifice, confirmed with blood ; wherein the party contractor on man's side is both the priest and the sacrifice, the Father's wrath the fire that burnt it, and divine justice the sword that cut it down, Zech. 13:7. This is most lively represented, Gen. 15:9, &c.
Before I go farther in the explication, I will speak a little to this observation, "That the foundation of all saving mercy to lost sinners is the covenant of grace, the covenant betwixt the Father and the second Adam." To clear this consider,
1. It is the foundation of the first saving mercy that a poor sinner meets with ; and that is the first grace given to the dead soul, viz. spiritual life, the new heart, the first resurrection, by which the soul is enabled to believe and embrace Jesus Christ, Ezek. 36:26. "A new heart will I give you, and a new spirit will I put within you." This is saving mercy, Tit. 3:5. "According to his mercy he saved us by the washing of regeneration, and renewing of the Holy Ghost." Upon what bottom can this stone in the building be laid, but on the covenant betwixt the Father and Christ? No doing of the sinner can be pretended here, for life and salvation, since the sinner is really dead spiritually, and can do nothing ; but it is a performing of the promise of the covenant to Christ, Eph. 2:5. "Even when we were dead in sins, he hath quickened us together with Christ."
2. It is the foundation of the middle saving mercies. Look to the soul's actual believing ; it is the budding of a promise, a branch of that covenant, Psal. 22:29, 31. 'None can keep alive his own soul. They shall come, and shall declare his righteousness." Compare John 6:37. "All that the Father giveth me shall come to me." Justification is the fruit that grows upon it, Isa. 53:11. "By his knowledge shall my righteous servant justify many." So is Sanctification ; they are sanctified in Christ Jesus, in virtue of that covenant, as they were corrupted and defiled in Adam by virtue of the breach of the first covenant, 1 Cor. 1:2. compare Ezek. 36:25. "I will sprinkle clean water upon you, and ye shall be clean : from all your filthiness, and from all your idols will I cleanse you." This is an absolute promise with respect to the sinner. All their obedience itself, and persevering in holy obedience, are fruits of the covenant, ver. 27. "I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them," Jer. 32:40. "I will put my fear in their hearts, and they shall not depart from me;" and so belong to the promise of it, and are no part of the proper condition of it, which must go before partaking of the fruits of it.
3. It is the foundation of the crowning mercy, eternal life in heaven, Tit. 1:2. To whom could this be promised before the world began, but to the Son of God in the eternal compact? So that the sinner comes to be partaker of it in him, as he is of death in Adam, John 17:2. "Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him." Hence notwithstanding all the good works of the saints, wrought all their life long, they receive eternal life as freely, and as much a gift, as if they had nothing, Rom. 6:21. "The gift of God is eternal life through Jesus Christ our Lord." Hence they who have done most for God, are as deep in the debt of free grace for their crown, as the thief on the cross, who believed in Christ and then expired. For all is made over to the several persons of the seed, upon one bottom of the covenant, the proper condition of which was fulfilled by Jesus Christ.
To confirm it, consider,
1. The justice of God could not admit of mercy to lost sinners, but upon the ground of this covenant; whereby the repairing of the honour of the law by obedience and suffering was sufficiently provided for, Psal. 40:6, 7. The first covenant being broken, the breakers must "die without mercy," Heb. 10:28. unless salvation to them be brought about by another covenant, that shall repair the breach; which could be no other but that made with the chosen One.
2. All saving relation betwixt Christ and us is founded on that covenant. Christ obeyed and died; but what benefit have the fallen angels thereby? They were left hopeless for all that, and must encounter with unatoned justice. Why? Not that Christ's doing and dying was not able to save them; the blood of infinite value can have no bounds set to its sufficiency: but because their names were not in that covenant, it had no relation to them, but to lost sinners of Adam's race, Heb. 2:16.
3. The very design of making that covenant was, that it might be the channel of saving mercy, in which the whole rich flood of it might run, for the quickening, purifying, blessing, fructifying, and perfecting of an elect world, lying under the bands of death and the curse by the breach of the first covenant, Psal. 89:2. "Mercy shall be built up for ever;" compared with the text, I have made a covenant with my chosen. It was the Father's design; and it was the Son's design, Cant. 3:10. Men are apt to devise unto themselves other channels of mercy; but this being the only channel designed by infinite wisdom, here the sinful creature will find saving mercy flowing freely, but all other channels he will find quite dry.
4. Lastly, It has been the ground of all the saints" expectations and hopes of mercy, in all ages. It was first published in the promise made to Adam, Gen. 3:15. "The seed of the woman shall bruise the head of the serpent;" and that was the stay of the souls of the faithful till Abraham's time: then it was more clearly discovered in the promise given to him, Gen. 22:18. "In thy seed shall all the nations of the earth be blessed." The ceremonial law, and the prophecies of Christ, pointed out very fully. And thus believers under the Old Testament built their faith of mercy on it. And since that time it has been most clearly and fully discovered in the gospel; and so the New Testament church have raised their faith of mercy on it.
1. Behold here the freeness of saving mercy. There is a fountain of mercy opened to sinful creatures; and it was not only provided for them without any merit of theirs, but without so much as any application made by them for it, Rom. 11:34. A covenant of grace — is made betwixt the Father and his own Son as party — contractor on man's side, who doth this for their salvation while they knew nothing about the matter. Here is rich and free grace.
2. It is a vain thing to remain about the ruins of the old building, which stood on the covenant of works, and to expect mercy, life, or salvation there, Gal. 2:10. "Man is not justified by the works of the law. It is evident, that man must have mercy now, else he is ruined for ever, without any possible outgate from his misery. If the building of mercy could have been without a new foundation, why was it laid, and laid so deep? But a new foundation was not laid in vain, but because it was necessary that it should be. Therefore expect no mercy in the way of the first covenant. Mount Sinai shews only thunders and lightnings, the voice of the trumpet waxing louder and louder, and the voice of words, which sinners are not able to bear. There is no voice of mercy and grace but from mount Zion.
3. What a wretched disposition in man's nature is it, to be so much addicted to the way of the covenant of works? God saw that there was no hope for fallen man that way; therefore he made a new covenant to build mercy upon. But fallen man will not see it, but still aims to make a shift for himself that way. Our father Adam was well housed indeed in the first building, if he had managed well; but it was by his sin laid in ruins. Yet his sinful children still abide about these ruins, building cottages to themselves of the ruins, seeking righteousness as it were by the work of the law, Rom. 9:32. and pretending to repair it for themselves. The Jews were never more addicted to the temple, than mankind naturally is to that building on the first covenant. The Jews, after their temple had been laid in ruins, never to be rebuilt, did notwithstanding, in the days of Julian the apostate, attempt to rebuild it;" and ceased not, till by an earthquake, which shook the old foundation, and turned all down to the ground, and by fire from heaven which burned all their tools, they were forced to forbear. Thus it fares with men with respect to the building on the old covenant; they will never give it over, nor cry for a Mediator in earnest, till mount Sinai, where they work, be all on fire about them. O the mischief of this practice! They thereby affront the wisdom of God, which found out this new way; they despise the grace, free love, and mercy of it; they trample upon the great salvation brought about by it, Heb. 2:3. And withal they fight against their own interest; will not enter by the door that is opened for them, but hang about the door that is closed, and shall never be opened to them, and so perish. Thus they forsake their own mercy," Jonah 2:6.
4. Lastly, Quit the old covenant, then, and take hold of the new, that you may be personally entered into it. This you may do by taking hold of Christ, in the way of believing; for he is given for a covenant of the people, Isa. 42:6. So the proposal of the covenant is made to you, Isa. 4:3. And thus shall ye be lodged in the building of saving mercy; and mercy shall be built up to you for ever. But if you do not take hold of this covenant, ye are off the foundation of mercy, and can look for none of it. But to proceed in the explication of our texts:
4. The nature of the covenant made betwixt these glorious parties. Concerning which we may gather from the texts,
(1.) The design of it, viz. life, the most valuable interest of mankind. The last Adam was made a quickening spirit, viz. to give life, life in perfection, to dead sinners, dead legally, and dead morally.
(2.) The persons for whom this life was designed, the elect, I have made a covenant with my chosen. Christ is the head elect, or head of the company chosen to life. In one and the same decree, the Father chose Christ to be the head, and them to be the members. Hence we are said to be "chosen in him," Eph. 1:4.
(3.) The representation. As in the first covenant Adam, the party contractor on man's side, was a representative, representing and sustaining the persons of all his natural seed; so in this covenant, the Lord Jesus Christ, the party contractor and undertaker on man's side, is a representative, representing and sustaining the persons of all his spiritual seed. This appears from his being designed the second Adam, who was a type of him, Rom. 5:14. As the first Adam, representing all his seed in the covenant of works, brought sin and death on them; so Christ, representing all his seed in the covenant of grace, brought righteousness and life to them.
(4.) The condition of the covenant laid on the elect's representative, to be performed by him in their name and stead. He was to be the last Adam, to take upon him man's nature, to clothe himself with our flesh, and therein to go through with what the first Adam had stuck in; that is, to fulfil the covenant, by yielding perfect obedience to it, and suffering the penalty thereof in their room.
(5.) The promise of the covenant, to be performed on that condition by the God of truth. This is implied in these words, I have made a covenant with my chosen: i. e. "I have engaged for such and such benefits, and have bound myself by solemn promise to my chosen, on condition of what I have required of him." This promise contains whatever is necessary for the complete happiness of the mystical body, grace and glory.
5. Lastly, There is one thing more specially to be considered, according to these texts, belonging to the nature of this covenant, viz. that the party contractor on man's side is the administrator of the covenant: The last Adam was made a quickening Spirit. As Christ was God he could not fail in the performance of his engagement; and therefore God took his single bond for sufficient security; and thereupon he was made administrator of the covenant, Mat. 28:18. He entered on this office at the beginning, and intimated the covenant to fallen Adam in paradise, Gen. 3:15. and will continue in that office till the last elect soul be brought in. The treasure put into his hand is the promises of the covenant, which are the reward of his own obedience and death, Col. 1:9. Hence he bequeaths all the promised benefits by testament, and lives to be the executor of it. There is a fulness of the Spirit lodged in him, to be communicated to the elect dead in sins; and he is made a life-giving head unto them, John 1:4. Eternal life was lodged in him, 1 John 5:11.; and it is communicated by him, John 17:2. as the great trustee and steward of heaven. In the faith of this, Adam called his wife Life, or an Enlivener, Gen. 3:20. No wonder he should be called the covenant itself, Isa. 42:6. since he is the head of the covenant, unto whom the elect are joined unto God in covenant, the condition of the covenant was performed by him, and the Father has put the promises of the covenant in his hand. This is good news to men, that the promised life is in the hands of the Mediator, who is of our flesh and bone.
The doctrine arising from the two texts, thus compared and explained, is,
DOCT. "The covenant of grace for life and salvation to ruined sinners, was made with Christ the second Adam, and he constituted Administrator thereof."
In handling this important subject, I shall consider,
I. The parties in the covenant of grace.
II. The parts of it.
III. The administration of it.
IV. Make some practical improvement.
I. I am to consider the parties in the covenant of grace. And these are the party contractor on heaven's side, the party contractor on man's side, and the party contracted or undertaken for.
FIRST, Upon the one side is God himself, and God only, as in the covenant of works. As the covenant was made from eternity, there was no other, and no occasion for any other, to see to the interests of heaven in this transaction. I think that God essentially considered was the party contractor in the person of the Father, Tit. 1:2. Eph. 1:3. Hereby the Son and the Holy Ghost have their part in the covenant on heaven's side, as the party offended; and in the mean time a peculiar agency in this great work is attributed to the Father on that side, as there is onto the Son on man's side. And that we may have some distinct view of God in this character in the covenant of grace, we must consider the following things.
1. God from eternity decreed the creation of man after his own image, and the making of the covenant with him. This whole dispensation was before the Eternal Mind, in all the parts and appurtenances thereof, though, by reason of making that covenant with a creature, it could not actually take place but in time, Acts 15:18.
2. He also from eternity decreed to permit man to fall, and so to break that covenant, and thereby to involve himself and all his posterity in ruin. This fall he permitted for his own holy ends, purposing to bring about good from it.
3. God is to be considered in this covenant as an offended God, offended with all the sins of all mankind, original and actual. In the first covenant God contracted with man as with a friend, without the interposition of a mediator: but in the second covenant it was not nor could be so; for man is considered in it as a fallen creature, a transgressor of the law, an enemy to God; and it is a covenant of reconciliation and peace, for those who had been at war with heaven.
4. Yet he is to be considered as a God purposing and decreeing from eternity to manifest the glory of his mercy, free love and grace, in the salvation of some of the lost race of Adam, Eph. 3:10, 11. Without such a purpose of grace in God, there had never been a covenant of grace.
5. Notwithstanding we are to consider him in this matter as a just God, who cannot but do right, give sin a just recompense, and magnify his holy law and make it honourable. Upon the motion, then, of extending mercy to any of mankind, the justice of God interposeth, and pleads that mercy cannot be shewn, but upon terms agreeable to law and justice. And it was not agreeable either to the nature of God, or to his truth in his word, to shew mercy in prejudice of his exact justice, if a throne of grace is to be erected, it must not be set on the ruins of the justice of God. And therefore justice required,
(1.) That the law which was violated be fully satisfied, and the honour thereof repaired, by suffering and obedience, the former such as may satisfy the sanction of the law and the latter the commanding part thereof. And this the sinners must either do for themselves or another in their room, who can be accepted as sufficient surety.
(2.) That since it was man that sinned, it must be man also who must suffer and obey, that one nature may not sin, and another be put to suffering for it.
Thus lay the impediments in the way of mercy to fallen man, and who could have removed them but God himself? Man could not here have acted for himself; his ability to obey was lost; and ability to suffer what was due to him for sin, so as to exhaust it, and deliver himself, he never had. Angels were not able to bear the burden; their finite natures could not have born so as to bear off infinite wrath. Therefore,
6. Lastly, The Father pitches upon his own Son for this work, as one able to make way for mercy over all difficulties, and remove the impediments lying in the way of its egress, Psal. 89: 19. He was able for the work as being the Father's Fellow, Zech. 13:7.; his equal, Phil. 2:6. and so one of infinite power and dignity. And here four things are to be considered.
(1.) The Father designed that his own Son, the eternal Word, should, for this purpose of mercy, take on man's nature, and become man, Heb. 10:5. He saw that sacrifice and offering would not answer the case, that the debt was greater than to be paid so easily, and the work greater than to be managed by a person of less dignity. Wherefore, that the darling attribute of mercy might not for ever remain vailed, he wills that the human nature be united to the divine in the person of his Son.
(2.) He chuseth him to be the head of the election, being one thus in the decree of God raised up from among the people, Psal. 89:19.; and to be the last Adam, the federal head and representative of such as sovereign pleasure should pitch upon to be vessels of mercy, and enrol in the book of life, that they might have a head who was both God and man, Eph. 1:22.
(3.) He designed a certain number as it were by name to be the constituent members of that body chosen to life, whereof he was the designed head, and gave them to him for that end, Phil. 4:3. John 17:9. They were a chosen company, whom sovereign grace selected from among the rest, on a purpose of love, and gave to Christ, the last Adam, for a seed, John 17:6.: therefore they are said to be chosen in him, Eph. 1:4.
(4.) The Father proposed to him, as the last Adam, the conditions and terms of the new covenant, treating with the elect in him as with all mankind in the first covenant. Now, he has found one who is able to answer for the lost company, and treats with him in their name, for life and salvation to them, in a suitableness to the honour of law and justice.
Inf. 1. The redemption of the soul is precious. The salvation of sinners was a work greater than the making of the world. The powerful Word commanded, and the last was done: but much more was to be done ere a sinner could be saved from wrath.
2. Think not that Christ is more willing to save you than the Father is. The will of Christ, his Father, and Spirit, are one. And one person of the glorious Trinity cannot be less willing to help poor sinners than another is. Which should incite and encourage you to come to God by Christ.
3. Behold the matchless love of the Father to lost sinners of Adam's race, 1 John 3:1. The whole contrivance sprung from his free grace, shewing itself in greatest measure and exceeding riches of grace, Eph. 2:7. Man lay in the utmost misery before him: a most miserable creature, needing help, but making no application to him for it, Rom. 11:34.; a sinful creature, having nothing in him to provoke to liking, but loathing; a criminal, upon whom justice demanded vengeance; one whose debt no creature was able to undertake for; therefore he gave his own Son, a gift in grace without a parallel.
SECONDLY, Upon the other side is Jesus Christ, the Son of God, with the elect, his spiritual seed, Heb. 2:13.; the former as the party-contractor and undertaker, the latter as the party contracted and undertaken for; which is a good reason for his name Immanuel, Mat. 1:23. The party-contractor then in this covenant with God is our Lord Jesus Christ. He managed the interests of men in this eternal bargain, and there were none of that party with him to help him, nor capable to do it. And he acted in a twofold capacity towards the making of this covenant, as the eternal Word, and the second Adam.
First, As the eternal Word, having no nearer relation to man than as his Creator, and sovereign Lord, John 1:1, 2, 3. Our Lord Jesus Christ is now our near kinsman, the elder brother of the family of mankind, bone of our bone, and flesh of our flesh; but from the beginning it was not so. He was from eternity the only begotten Son of God, and by voluntary dispensation only, for the relief of fallen man he became man, and so was allied to the house of Adam. Here let us consider what our Lord Jesus did as the eternal Word in this covenant, viz. his consenting to it, and the effect of that consent.
1. Let us consider what our Lord did as the eternal Word in making of this covenant. He consented to the proposals made by his Father, in order to the erecting of a new covenant with lost sinners of Adam's race. God saw there was a necessity of a new bargain for the salvation of any of them; that the old covenant would not answer his purpose of mercy; and that this covenant could not be made unless his own Son became the head of it. Hereto the Son of God, for the glory of his Father, and the salvation of sinners, readily agreed; and gave his consent.
1st, That he should become man, by taking into a personal union with himself a holy human nature, according to the eternal destination of his Father, Heb. 10:5, 6, 7. He consents to be incarnate, that all flesh might not perish; which was accordingly fulfilled in time, John 1:14. The two families of heaven and earth were at war, and no peace could take place betwixt them but through a Mediator. And where could a fit Mediator be found, a day's-man meet to interpose betwixt such parties, who would not either be too high or too low, in respect of one of the parties at variance? Man or angel would have been too low in respect of God; and an unvailed God would have been too high in respect of sinful man. Wherefore the Son of God, that he might be a fit Mediator betwixt the parties, as he was by his eternal generation high enough, in respect of God, so he consents to become low enough in respect of man, by a temporal generation of a woman.
2dly, That he should be a second Adam, a head and representative of the chosen company, sustaining their persons, and acting in their name, Psal. 40:6, 7. "Mine ears hast thou opened," or "bored," as Exod. 21:6; thereby intimating his consent to be the Father's servant for ever, in the work of man's salvation. It was evident the breach betwixt God and man was greater than to be taken away by a mere intermessenger, which should go betwixt the parties, and so reconcile them with bare words. There could not be a covenant of peace betwixt God and sinners, without a reparation of damages done to the honour of God, and without honouring his holy law by an exact obedience as his subjects: and both of these were quite beyond their reach. The Son of God, beholding the strait sinners were brought to, while they could neither do for themselves, nor any in all the creation could afford them help, saith, "Lo, I come;" I am content to take their place, and put myself in their room, as a second Adam.
Thus was the foundation -of the covenant laid, by the Father's
proposal, and the consent of his Son thereto, as the eternal Word.
2. Let us consider the effect of this consent of the eternal Word.
He was thereby constituted Mediator betwixt God and man, as God-man in one person, 1 Tim. 2:5. Having had the Father's call thereto, and that call being accepted by his own consent, he was thereby established the great Mediator betwixt God and man, for making and keeping the designed peace between heaven and earth; through whom, and in whom, as a public person, God might enter into a new covenant with sinners of Adam's race. Thus also was he constituted the second Adam, and representative of all the elect, with whom the Father might treat as one answering for them. And was constituted Mediator or Midsman betwixt God and sinners in two respects.
1st, He was constituted Mediator in respect of his natures. He was a substantial Mediator, as partaking of the nature of both parties. He was God equal with the Father from all eternity, and so stood related to heaven: he was designed to be man from eternity, and so stood related to earth. In this divine constitution four things are to be considered.
(1.) That he should be a real man, having a true body, and a reasonable soul, and not be so in appearance only, Heb. 2:14. that so he might be capable to suffer, since without shedding of blood was no remission; and the divine nature could not suffer.
(3.) That that body of his should not be made of nothing, nor of any thing but what belongs to Adam's family, Psal. 89:19. Gal. 4:4.; that so he might indeed be one of the family of Adam, Luke 3:ult.; a brother of those in whose name he was to act, Heb. 2:11. and so the same nature that sinned might suffer.
(4.) That that human nature should be united to his divine nature in the way of a personal union, John 1:4; the divine nature in the person of the Son marrying the human nature to itself, that the Son of God should become as really the Son of man, and of Adam's family, as he was the Son of God, and of the family of heaven. And this to the end that what he might do or suffer in the name of his brethren, might be of infinite value and efficacy, as the deed of a divine person, Acts 20:28. 1 John 1:7.
(4.) That that human nature to be thus united to the divine in the person of the Son, should be a holy thing; since sinful flesh was not capable of an immediate union with God; and that therefore, by the operation of the Holy Ghost, that substance of the body that was to be prepared for the Mediator, should be separated from all corruption and infection from the first Adam; and the soul and body should both be of a perfectly holy nature, Luke 1:35. This was necessary to qualify him to be Mediator, the last Adam; for had he himself been defiled with the least taint of sin, he could not have expiated the sins of others, Heb. 7:26, 27.
2dly, As by his consent to become man, he was constituted substantial Mediator; so by his consent to become last (or second) Adam, he was constituted official Mediator betwixt God and man, or Mediator in respect of office, 1 Tim. 2:5, 6. He had his Father's call to the office, Heb. 5:4.; and having consented to and embraced the call, he was invested in the office, and treated with as such from all eternity, Prov. 8:22, 23.
Now was there one provided to take the desperate cause of lost sinners in hand: a glorious and a mighty One, with whom the new covenant of grace might be made, with safety to the Father's honour and the case of perishing sinners: A fit. hand, as partaking of both natures, and invested with that office, which he and only he was fit for. And this brings me to the second capacity wherein he acted in this matter. Then he acted,
Secondly, As the second Adam, head and representative of the election, by the Father's destination and his own consent. What he did as the Eternal Word, made way for the covenant, and was, as it were, the preliminaries of the covenant: but it was in this capacity that the covenant was formally made with him, as appears from our texts already explained.
Now Christ standing in that capacity, as second Adam, head of the election, did two things, whereby he entered actually into the covenant with his Father.
1. He accepted the gift of the particular persons elected by name, from all eternity, by his Father, made to him. Heb. 2:13.; and in token thereof owns them in particular as his brethren, ver. 11. Like as the first Adam, in the making of the first covenant, stood alone without actual issue; yet had destinated for him a numerous issue, even all mankind, who should with him be comprehended in the same covenant; which Adam, virtually at least, accepted: so God having chosen a certain number of lost mankind, he, as their original proprietor, gives them to Christ, the appointed head, to be his members, and comprehended with him in the second covenant, though as yet none of them had a being; and he accepts the gift of them, is well pleased to take these in particular for his body mystical, for which he should engage in covenant to his Father, John 17:8. 10.
2. Christ did in the name and stead of these particular persons elected unto life, and given unto him, consent unto the conditions and terms of the covenant, proposed by the Father for life and salvation to them. And thus the covenant was concluded, Psal. 40:6, 7. 8. Isa. 53:10. As the first Adam, representing all his natural seed, did in their name and stead consent to the terms and conditions of the first covenant, and so entered into that covenant for them; so the second Adam representing all his spiritual seed, did as a public person, in their name, consent to the terms of the second covenant. And as he had in the eternal decree taken on him their nature, so he did from all eternity put on their person, answer to their names as being in law one person with them, even as the cautioner is with the principal debtor, and the husband with the wife in case of debt, who are one in the eye of the law; and, having beard all the demands of law and justice upon them, be struck hands with the Father, to satisfy all these demands to the utmost.
For clearing of this purpose I shall shew,
1. That the second covenant was made with Christ, as the last Adam, head and representative of the elect.
2. Why it was made so with him.
First, I am to shew, that the second covenant was made with Christ, as the last Adam, head and representative of the elect. Consider,
1. Covenants typical of the covenant of grace were made with persons representing their seed. The covenant of royalty, a type of this covenant, was made with David, as representative of his seed; therefore the covenant of grace typified by it was made with Christ, as the representative of his seed. Hence in our first text the party covenanted with and sworn to is called David, which is one of the names of Christ typified by David, Hos. 3:ult. for which cause the mercies of the covenant are called "the sure mercies of David," Isa. 4:3. And this David is God's servant having a seed comprehended with him in the covenant, Psal. 89:4. To the same purpose it may be observed, that Phinehas" covenant of priesthood was a type of the covenant of grace; and in it Phinehas stood as representative of his seed, typifying Jesus Christ representing his spiritual seed in the covenant of grace, Numb. 25:12, 13. This is evident from Psal. 110:4. where the everlasting priesthood promised to Phinehas has had its full accomplishment in Jesus Christ. Hereto may be added, that the covenant made with Noah and his sons was made with them as the heads of the new world, and representatives of their seed, Gen. 9:9, 11. And that this covenant was a type of the covenant of grace, and Noah therein a type of Christ, is clear from its being established on a sacrifice, Gen 8:20, 21.; from the nature of that covenant, viz. that there should not be another deluge, chap. 9:11.; typical of the wrath of God against the elect, Isa. 54:9, 10. confirmed by the rainbow about the throne, Rev. 4:3. Wherefore, since in the covenant of royalty, by which the covenant of grace is typified in our text, and in other covenants typical thereof, the parties with whom they were made stood as heads, public persons and representatives of their seed, it is evident, that the covenant of grace typified by these was made with Christ as the head and representative of his spiritual seed: for whatever is attributed to any person or thing as a type, hath its accomplishment really and chiefly in the person or thing typified.
2. This appears also from his being the last Adam, as he is called in the second teat; the reason of which must be taken, not from the nature common to the first and last Adam, for all mankind partake of that; but from their common office of federal headship and representation, in the respective covenants touching man's eternal happiness, which is peculiar unto Adam —- and the man Christ. Accordingly Adam is called "the first man," and Christ "the second man," 1 Cor. 15:47. But Christ is no otherwise the second man, than he is the second federal head or representative in the second covenant, as Adam was the first federal head and representative in the first. Wherefore, as the first covenant was made with Adam, as the head and representative of all mankind, the second covenant was made with Christ, as the head and representative of all the elect.
3. The promises of the covenant were made to Christ, as the second Adam, head and representative of the elect, Gal. 3:16. "Unto Abraham and his seed were the promises made. He saith, And to thy seed, which is Christ." I own that here is meant Christ mystical, the head and members: To them the promises are made, but primarily to the head, secondarily to the members in him; even as the promise of life was made in the first covenant to Adam, and to all his natural seed in him. And so the promise plainly stands, Isa. 53:10, 11. "When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many: for he shall bear their iniquities." Thus the covenant is said to be made with the house of Israel, the spiritual Israel, yet is directed, not to them, but to another person, Heb. 8:10.; the reason of which plainly appears in the promises being made to Christ, as their head and representative. Now, if the promises being made to Christ, as the head and representative of the elect, the covenant was made with him as such; for it is the covenant to which the promises belong, Eph. 2:12.; and he to whom they were primarily made, was no doubt the party contractor.
4. This federal headship of Christ, and his representing of the elect in the covenant of grace, is evident from his suretyship in that covenant, whereby he became Surety for them, Heb. 7:22. Now, he was Surety for them in the way of satisfaction for their debt, and the punishment due to them; and that as for persons utterly unable to answer for themselves, so that be took the whole upon himself. Now, such a surety is a true representative of the parties he is Surety for, one person with them in the eye of the law. Hence not only is Christ said to have been "made sin for us," 2 Cor. 5:21. to have had "our sins laid upon him," Isa. 53:6. to have "died in our room and stead," 1 Tim. 2:6. Rom. 5:6; but also we are said to have been "crucified with him," Gal. 2:20.; to be "made the righteousness of God in him," 2 Cor. 5:21.; yea, to "be raised up" and glorified "in him," Eph. 2:6.; and to be "made alive in him," as we "died in Adam," 1 Cor. 15:22. All which necessarily requires this headship and representation of his in the covenant.
5. Christ bears the name of the elect, being called by their name, even as they are by his; a plain evidence of their being one in the eye of the law, and God treating with Christ as their representative in the covenant. The elect are called Israel, viz. the spiritual Israel, Rom. 9:6; and so is our Lord Jesus Christ, Isa. 49:3. Heb. "Thou art my servant: Israel, in whom I will glorify myself." This is plainly meant of Christ, ver. 6; and the sense is, Thou art Israel representative, in whom I will glorify myself, as I was dishonoured by Israel, the collective body of the elect. And this may give light into that passage, Psal. 24:6. compare ver. 7. &c. Thus the first man was called Adam, or man, as being the head and representative of all mankind, the person in whom God treated with the whole kind. Accordingly the elect are comprehended under the name of Christ, Gal. 3:16. Col. 1:24; as all men are under the name of Adam, Psal. 31:5. 11. "Verily every man (Heb. all Adam) is vanity."
Secondly, I come to shew why the second covenant was made with Christ as a representative, the last Adam.
1. That infinite love might have an early vent, even from eternity. God's eternal love to his elect vented itself in the covenant of grace, which is an everlasting or eternal covenant, Heb. 13:20. Hence we find that covenant and that love of the same eternal date, Isa. 4:3. "I will make with you an everlasting covenant, Heb. a covenant of eternity." Jer. 31:3. "I have loved thee with an everlasting love, Heb. a love of eternity." But since the elect are but of yesterday, the covenant of grace behoved to be like the covenant of works, but a yesterday's covenant, a time-covenant, if it was not made with Christ as their representative; it could not have been an eternal covenant otherwise; the promise of eternal life, which is undoubtedly a promise of that covenant, could not otherwise have been of so ancient a date, as the apostle says it was. Tit. 1:2. "before the world began "— And how could an eternal covenant be made with time-creatures originally, but in their eternal head and representative? Or how could an eternal covenant be made personally with them, by way of personal application to them, had it not been from eternity made with another as their head and representative?
2. Because otherwise it could not have been made a conditional covenant at all, to answer the design of it. This covenant took place on the breach of the first covenant; and it is a covenant of life, Mal. 2:5. life to dead sinners; the last Adam being made a quickening spirit. It was the great design of it, that dead sinners might have life, Tit. 1:2. Now, in order to this, a holy just God stood upon conditions, without the performing of which that life was not to be given; and they were high conditions, Psal. 40:6. 1 Thess. 5:10. Now, how could an effectual conditional covenant for life be made with dead sinners, otherwise than in a representative? Can dead souls perform any condition for life pleasing to God? They must have life before they can do any thing, if it were ever so small a condition. Therefore a conditional covenant for life could not be made with sinners in their own persons; especially considering that the conditions were so high for life to the sinner, that man at his beet state was not able for them, far less in his sinful state. Therefore, if such a covenant was made at all, it behoved to be made with Christ as the sinner's representative, Rom. 8:3, 4.
3. That it might be a covenant of grace indeed, and not a covenant of works, to sinners themselves. It is evident, that the design of this covenant was to exalt free grace, and that it is framed so as to be a covenant of pure grace, and not of works to us, whatever it was to Christ, Rom. 4:16. Eph. 2:9. And thus indeed it is a covenant of pure grace, the Lord Jesus Christ himself, as representative, being the sole undertaker for, and performer of all the conditions of the covenant in the sinner's name; whereby all ground of boasting is taken from the creature. But this is marred upon the supposition of the covenant being made with the sinner in and by himself, standing as principal party contracting with God, undertaking and performing the condition of the covenant for life for how low soever these conditions undertaken and wrought by the sinner himself be, the promise of the covenant is made to them, and so, according to the scripture, it is a covenant of works, Rom. 4:4, 5. And there is no difference between Adam's covenant and such a covenant, but in degree, which alters not the kind of covenant.
4. That the communication of righteousness and life to sinners might be in as compendious a way as the communication of death and sin was, Rom. 5:19. God having made the covenant of works with Adam as the representative of his seed, sin and death was communicated to them all from him as a deadly head, having broken the covenant. This being so, it was not agreeable to the method of divine procedure, to treat with every one to be saved, by themselves as principal parties in the new covenant for life; but with one public person for them all, who should be, by his fulfilling the covenant, a quickening head to them, from whom life might be derived unto them, in as compendious a way as death from the first Adam. This was most agreeable to the way of him whose mercy is above all his other works.
5. That it might be a sure covenant, as entered into with a sure hand, Rom. 4:16. The first covenant was made with a mere creature as principal party and contractor; and though he was a holy and righteous creature, yet he was so unstable in performing the condition laid on him, that the promise was lost. Wherefore the fallen creature was not fit to be the principal party, or party contractor in the new covenant, wherein the promises were to be sure to poor sinners, and not to misgive. Therefore the Lord seeing them all a broken company, not to be trusted in this matter, he proposes to his own Son to be head of the new covenant, and therein to act for and in name of those given him for a seed; which being accepted, the business is made sure. God looked only to him for the performance of the condition, and the promises were made to him, and so are sure to all the seed, Gal. 3:16. Compare Psal. 89:28. "My mercy will I keep for him, and my covenant shall stand fast with him."
Inf. 1. What a spring of unspeakable comfort is it to believers, to look back into eternity, before the world was made, and to behold the Son of God, our Lord Jesus Christ, standing as the last Adam, contracting with God in the second covenant! This may move them to cry, "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out? Rom. 11:33. and to shout, Grace, grace to the glorious contrivance, so full of grace. Here they may see,
1. The covenant on which their salvation depends made with a near relation of theirs, even as was the first covenant by the breaking of which they were ruined. In the one stood the first Adam for them, in the other the second Adam. Why should they look as strangers towards the covenant of grace? The party contracting in it with God is their near kinsman, their elder brother, flesh of their flesh, and bone of their bone, Eph. 5:30.; nay, their Father, who is nearer to and has a more natural concern in them than a brother; even the second Adam, who is their second Father; in respect of which I think he is called "the everlasting Father," Isa. 9:6. compare Heb. 2:13.
2. Their nature highly dignified; the human nature, however corrupt it is in the multitude that partake of it, yet pure and spotless in the second Adam, fit to enter into a new covenant with an offended God. Man's nature, as it was defiled by Adam, became so abominable, that it could never again appear before God immediately to covenant with him; but in Christ it is so perfectly pure, that it was capable of an immediate union with the Godhead in his person, and so of covenanting with him immediately.
3. The covenant so stable and firm, that it cannot be broken, the Son of God himself, being the second Adam, contractor in this covenant. The first Adam being a mere creature, not confirmed, his covenant was liable to breaking, he was capable of failing, and did fail, in the performance of the condition: and so are all the covenants made with God upon conditions to be performed by sinful men: but in regard Of the party-contractor, viz. the Lord Jesus, the covenant of grace is an everlasting covenant, it cannot be broken, Isa. 55:3. Psal. 89:30, 33, 34.
4. The covenant well-ordered in all things, as for the honour of God, so for their good in time and eternity. The second Adam, manager for them, was the Son of God, in whom all the treasures of wisdom and knowledge are hid; he managed for his own family, his own children: so there was neither affection nor wisdom wanting in him. We may be sure then there is nothing in the covenant that their good would have required to have been kept out; and nothing out that their case required to be in. What remains then, but that by believing they approve of the covenant, and take the comfort of it?
Inf. 2. The covenant of redemption and the covenant of grace are not two distinct covenants, but one and the same covenant. I know some great and good men have taught otherwise, alleging the covenant of redemption to have been made with Christ, and the covenant of grace to be made with believers; though they were far from designing or approving the ill use some have made of that principle. However, the doctrine of this church, in the Larger Catechism, is in express words, "The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed." From whence it necessarily follows, that the covenant made with Christ and with believers, or the covenant of grace and redemption, are one and the same covenant. Only, in respect of Christ, it is called the covenant of redemption, forasmuch as in it he engaged to pay the price of our redemption; but in respect of us, the covenant of grace, forasmuch as the whole of it is of free grace to us, God himself having provided the ransom, and thereupon made over life and salvation to poor sinners, his chosen by free promise, without respect to any work of theirs to entitle them thereto.
Inf. 3. As all mankind sinned in Adam, so believers obeyed and suffered in Christ the second Adam. For as the covenant of works being made with Adam as a public person and representative, when he broke the covenant, all sinned in him; so the covenant of grace being made with Christ as a public person and representative, all believers obeyed and suffered in him, when he fulfilled the covenant, Rom. 8:3, 4. Gal. 1 20.
Inf. 4. Believers are justified immediately by the righteousness of Christ, without any righteousness of their own intervening, as all men are condemned from their birth upon the sin of Adam, before they have done good or evil in their own persons. So that they are righteous before God with the self-same righteousness, which was wrought by Christ in the fulfilling of this covenant; which righteousness is imputed to them, not in its effects only, so as their faith, repentance, and sincere obedience, are accepted as their evangelical righteousness, on which they are justified; but in itself. For by the works of the law shall no flesh be justified; and faith, repentance, and new obedience, considered as conditions performed, are works and cannot found a title to justification.
Inf. 5. The covenant of grace is absolute, and not conditional to us. For being made with Christ as representative of his seed, all the conditions of it were laid on him, and he has fulfilled the same. So what remains of the covenant to be accomplished is only the fulfilling of the promises to him and his spiritual seed; even as it would have been with the first Adam's seed, if once he had fulfilled the condition of the covenant.
Inf. 6. The way to attain to the enjoyment of all the benefits of the covenant of grace, is to unite with Christ the head of the covenant by faith. Being thus ingrafted into him, ye shall partake of that happiness secured to mystical Christ in the everlasting covenant; even as by your becoming sons of Adam by your natural generation, ye fall under that sin and death which passeth on all by the breaking of the first covenant, Rom.5:12.
Inf. 7. The offer of Christ made to you in the gospel, is the offer of the covenant of grace to you, and of all. the benefits thereof; and the embracing of Christ is the embracing of the covenant, and the personal entering into it. The covenant of grace held forth in the gospel, is the cord of love let down from heaven to perishing sinners shipwrecked in Adam, to save them from sinking into the bottom of the gulf, and to bale them to land. It is their duty to lay hold of the covenant by faith, Isa. 56:4, 8. And that is done by taking hold of Christ in the free promise, believing that he is held forth to you in particular, confiding and trusting in him for your salvation from sin and wrath, upon the ground of God's faithfulness in the promise, "Whosoever believeth in him shall not perish but have everlasting life," John 3:16. For he is given for a covenant to you, Isa. 49:8. and 42:8. So receiving him you receive the covenant, he being the head of the covenant, who performed the condition, and to whom the promises were made.
Inf. 8. The covenant of grace is a contrivance of infinite wisdom and love, worthy to be embraced by poor sinners with all joy, 2 Sam. 23:5. O admirable contrivance of help for a desperate case! wonderful contrivance of a covenant with them who were incapable of coming into the presence of a holy just God, or to perform the least condition for life and salvation! A new bargain for life and salvation to lost sinners, on the highest terms, made with those who were incapable to come up to the lowest terms I Wisdom found out the way, via. by a representative: the love of the Father engaged him to make the proposal; and the love of the Son induced him to accept it. Thus a sure covenant is made, and a firm foundation laid, on which the sinner may safely lay his whole weight, for upon it lies the weight of God's honour, Isa. 28:16.
Inf. last, How sinful and dangerous must the course of those be who practically corrupt the covenant of grace, pretending to make a covenant with God, as parties contractors and undertakers, for life and salvation, instead of taking hold of God's covenant; the carnal Jews did so corrupt it, looking for life and salvation, not for the sake of the promised seed alone, but for their obedience to the ceremonial and moral law: and thus do many to this day practically corrupt it. They think the covenant of grace is a promise of life and salvation upon condition of faith, repentance, and sincere obedience to the law: whereupon they consent to these terms, and solemnly undertake to perform them, and then, upon their (fancied) performance of them, they challenge life and salvation, as having done their part. This quite overturns the nature of the covenant of grace, Rom. 4:4. and 11:6. The sinfulness of it is great, as over-looking Christ, the great undertaker and party contractor by the appointment of the Father; and putting themselves in his room, to act, and do, and work for themselves for life. And the danger of it must be great, as laying a foundation to bear the weight of their souls, which divine wisdom saw to be quite unable to bear it, Gal. 5:4. So the issue of such covenanting must be, that the covenanters shall lie down in sorrow. The true way of covenanting is, to take up the covenant of grace as a free promise of life and salvation, upon condition of Christ's obedience and death performed already; to believe that promise with particular application to the sinner himself, i. e. that the sinner believe, that he shall have life and salvation, pardon of sin, repentance, sanctification, grace, and glory, and that upon the ground of Christ's obedience and satisfaction only, Heb. 8:10. Thus the covenant is held out, as a free and absolute promise, to sinners indefinitely, like a rope to a company of drowning men, that whoever believes it may by it be drawn forth out of the waters. We proceed to consider,
THIRDLY, The party contracted and undertaken for in this covenant. And as the party-contractor was a representative, so the party-contracted for was represented by him. And that these two, the represented and the contracted for, are of equal latitude, is plain from the nature of the thing: for those whom one represents in a covenant, he contracts for in that covenant; and those for whom one contracts in a covenant, made with him as a representative, they are represented by him in that covenant. It is evident also from the relation betwixt the two Adams, the former being a type of the latter. In the first covenant, those whom Adam contracted for, he represented; and those whom be represented, he contracted for: therefore those whom the second Adam contracted for he represented; and whom he represented, he contracted for.
Now, the party represented and contracted for in the covenant of grace by our Lord Jesus Christ, was the elect of mankind; a certain number of the posterity of Adam chosen from eternity to everlasting life, Heb. 2:11, 12, 13. In their person it was that be stood in making this bargain with his Father, in their name it was that he acted when he struck hands with the Father, as a surety to obey the law, and satisfy justice. And that these only could be so represented by him in this covenant, as being the objects of election, is evident from the last discourse, on the doctrine of election.
It will be proper, therefore, to show how the elect were considered in this covenant and federal representation. They come under a threefold consideration, as sinners, as impotent sinners, and as objects of the divine love.
1. As sinners ruined in Adam, lost sheep of the house of Israel, Mat. 15:24. In the first covenant God put all the flock of mankind under the hand of one shepherd, Adam. But he lost all the flock, and was never able to recover them again. God from all eternity had put a secret mark on some of them, whereby he distinguished them from the rest, 2 Tim. 2:19. He saw them among the rest, gone from their pasture, wandering like poor waifs and strays, a prey to every devourer. And he proposeth a new covenant, whereby they might be put under the band of Christ as their shepherd, to be by him sought out and brought back. And this our Lord Jesus accepted, though he well knew what it would cost him to save the lost sheep.
2. As impotent, and utterly unable to help themselves, in whole or in part, Rom. 5:6. They were debtors, and utterly unable to pay one farthing of their debt; and criminals, and quite unable to bear their own punishment to the satisfaction of justice. Had it lain on them to have paid the debt or borne the punishment, they behoved for ever to have sunk under the load. Then said the Son of God, "I cannot see them perish; Father, I put myself in their room, I will answer for them; I will pay their debt, and bear their punishment; I will be the debtor and criminal in law reckoning, as representing the criminals and debtors." The representation is sustained, the payment of all is laid on him, and is looked for from no other hand, in whole or in part, either by the one or other party contracting, Isa. 63:3. Psal. 69:4. Yet,
3. As objects of eternal love, sovereign and free, given to Christ by his Father. The Father loved them, John 17:23: and therefore gave them to Christ, ver. 6. The Son loved them, Eph. 5:2. and accepts of the gift, and represents them in the covenant, as a Father does his children, Isa. 9:6. with Heb. 2:13. This absolutely free love, and mere good pleasure, was the reason why they, and not others in the same condemnation by the breach of the first covenant, were represented by Christ in the second covenant; why their names were put in the eternal contract, when the names of others were left out, Luke 10:21. They were his Father's choice and his choice; and so he became their representative.
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